Verschlagwortet: colonialism
Die Bedeutung des arabischen Sozialismus wurde oft nicht ausreichend anerkannt und durch eine eurozentrische Perspektive abgewertet. Daher wird in diesem Artikel die Baath-Partei Syriens in ihrer Anfangszeit (1943-1966) als zentraler Vertreter des arabischen Sozialismus untersucht und ihre ideologische Ausrichtung analysiert. Dafür wird die Konstitution der Partei von 1947 und eine Schrift des Parteigründers Mishil ʿAflaq herangezogen. Anschließend wird herausgearbeitet, inwiefern die Partei ihre Ideologie an die Realitäten kolonialer Abhängigkeit angepasst hat und wie sie sich von den Theorien des Marxismus unterscheidet.
Hussein Muruwwa (1908-1987) developed a materialist hermeneutics that challenged the false choice between cultural authenticity and revolutionary transformation facing postcolonial Arab intellectuals. His monumental work al-Nazʿat al-Madiyya demonstrates that historical materialism can unlock revolutionary potential within Islamic heritage by treating turath as a dynamic historical product rather than a static spiritual legacy. Against both Orientalist dismissals that portrayed Islam as inherently backward and Salafist idealizations that romanticized an ahistorical golden age, Muruwwa’s dialectical analysis revealed indigenous rationalist and progressive tendencies within Arab-Islamic philosophy. His synthesis proves that postcolonial revolutionaries need not abandon their cultural foundations to pursue radical social change, offering crucial insights into how traditional knowledge systems can serve rather than impede liberation struggles.
The text deals with the abuse of power towards children in the late Ottoman Empire. It shows that children were often in vulnerable positions, especially orphans and half-orphans, and that their fate was often the subject of public debate and political action. The situation of orphan girls was particularly precarious, as social, moral, financial and political constraints often prevented mothers from protecting their children. Whereas the government did not interfere in early forced marriages of girls, it became active in the religious identity of foundlings and forced conversions, especially in the context of increasing social and religious diversity and Western influence in the 19th century.